Moreover, whom He did predestinate, them He also called.
The golden chain
This consists of several links. The middle portion of it hangs down to earth, and comes into the view of men; but the ends of it are fastened to the two eternities and are both hidden. Note:--
I. The unbroken succession of steps in the accomplishment of the original purpose of God. Calling and justification are the principal links, but not all the links; they are sufficient, however, to show that between the eternity of purpose and the eternity of glorification there is no flaw or fracture. We gather from this view of the subject that to get possession of any one link is to get all the links--the unseen as well as the seen--and consequently the whole chain. “Calling” carries with it “justification” and glorification on the one hand, and predestination on the other.
II. The co-extensive uniformity of its successive realisations. Every link of the chain is equally comprehensive in the space it covers. The same subjects are handed over at every stage of the progress to the stage that follows. There is no reduction of the number as the process goes on; and if we leave out all intermediate steps, we may say, “Whom He did foreknow, them He also glorified.” Any two terms of the series may be brought into an equation, and if we wish to satisfy ourselves of our predestination, or of our salvation hereafter, then we have only to be clear about our interest in the calling, or in the justification. The unknown quantity may thus be determined by the known, because they are equivalents. Observe that “glorified,” like all the other expressions, is in the past tense. And this is used to express the certain and inseparable connection between the different progressive steps in the enumeration, or because what God has determined to do may be said to be done already. There is no tense to express the activity of God, with whom past, present, and future are an eternal now. But besides this, in Christ our salvation is always complete (Eph_2:5-6).
III. How entirely from beginning to end the whole work is attributed to God! Man acts no part. He is merely the subject. If we turn, however, to Rom_10:14, we have another chain which also begins with God and ends in glory; but there the aspect is human. Both are important. God works by instruments, but the success of the instruments are in His hands. Both these passages require to be taken together, in order to furnish a complete account of the process of salvation. Conclusion: Do not permit yourselves to bebewildered by the deep things of God’s eternal purpose and decrees. Rather seek to strike into the line of salvation at the calling of God. God calls you to believe on Christ, and if “you call upon the name of the Lord you shall be saved,” andonly as you make your calling sure do you make your election sure. (P. Strutt.)
Predestination and calling
The book of God’s decrees is closed against the curiosity of man. “The lion of the tribe of Judah ‘only’ hath prevailed to open the book and break the seven seals thereof.” How then am I to know whether I am predestinated or no? Until this question be answered my heart cannot rest. The answer is that God has published that page of the sacred decree whereon the character of the predestinated is recorded in His Word: “Whom He did predestinate, them He also called.” And if thou be called, it follows as a natural inference thou art predestinated. There are two kinds of callings. The first is the general call, which is given to every one that heareth the Word (Matthew; Isa_55:1; Pro_8:4); but the call of the text is personal. It is one that is heard and obeyed. Note:--
I. Illustrations of the call.
1. It is precisely similar to the case of Lazarus. The sinner is dead in sin. Sovereign mercy comes and cries, “Come forth!” and that man lives. “Well,” cries one, “but what are the words which Christ uses when He calls a sinner from death?” Why, any words. There came unto this hall a man to whom the simple reading of the hymn, “Jesus, lover of my soul,” was the means of his quickening. He said within himself, “Does Jesus love me? then I must love Him.”
2. While the sinner is dead in sin, he is alive enough to oppose God, as we see in the case of Saul of Tarsus. Let Peter say, “Saul, why dost thou oppose Christ? The time shall come when thou shalt yet be His disciple,” and Saul would laugh him to scorn. But when Christ dealt with him, he fell to the ground, and in a few days the persecutor becomes the preacher.
3. The effectual call may be illustrated in its sovereignty by the case of Zaccheus. There were many better men in the city than he. Why call him? Simply because the call of God comes to unworthy sinners.
4. To illustrate this call in its effects, take the case of Abraham. What a trial to Abraham’s faith when he had to leave all that was so dear to him, and go he knew not whither! And yet God had a goodly land for him, and intended greatly to bless him.
5. When effectual calling comes to a man, at first he may not know it. You remember the case of Samuel, who mistook God’s voice for Eli’s.
II. And now as a matter of examination let each man judge himself by certain characteristics of the calling. It is--
1. A holy Calling (2Ti_1:9). If you are living in sin, you are not called.
2. A high calling (Php_3:13-14). Has then your calling lifted up your heart and set it upon things above?
3. A heavenly calling (Heb_3:1). Is thy calling a call to heaven as well as from heaven?
4. A call, not to the righteous, but to sinners.
5. A call out of darkness into God’s marvellous light (1Pe_2:9).
6. A call to liberty (Gal_5:15).
7. A call to the fellowship of Christ (1Co_1:9).
III. Consolation.
1. If I am called, then I am predestinated, there is no doubt about it. The scheme of salvation is like the chain which we see at horse-ferries, fixed into one staple on this side of the river, and into another at the other side, but the greater part of the Chain is under water. You only see it as the boat moves on, and as the chain is drawn out of the water by the force that propels the boat. I can see that part of the chain, which is named “calling,” but blessed be God, that is joined to the side that is called “election,” and to the side called “glorification.”
2. If a man be called, he will certainly be saved at last (Rom_11:29). (C. H. Spurgeon.)
Called of God
I. The nature of this calling. There are two calls of God.
1. The outward call of the gospel. “Many are called, but few are chosen.” To know how ineffectual this often is, I need only look around me. How many sat hereten, twenty, forty years ago, and here they still sit, quite unaffected (Eze_33:31-32).
2. An inward and effectual call. By this call the sinner’s heart becomes softened, his mind enlightened, his will subdued. While others play about the net of the gospel, he enters into it, and is saved thereby. The outward call often brings men into the profession of Christ; the inward call always brings men into the possession of Christ. It is a call--
(1) From sin to holiness.
(2) From the world to Christ.
(3) From danger to glory.
II. The means by which this is effected.
1. The operations of God’s providence.
(1) Everything in nature God makes to speak; the heavens declare His glory, the firmament showeth forth His handiwork.
(2) Then there is the voice of conscience, and God makes this a means of effectual calling, by making it speak so loud that the man cannot resist.
(3) Sometimes He employs the voice of affliction. “Hear ye the rod, and Him that hath appointed it.”
2. The preaching of the gospel.
3. The influences of the Holy Spirit. Ministers knock at the door of men’s hearts, but the Spirit keeps the key; and He unlocks the door and enters in.
III. The properties of this calling.
1. It is a powerful call. The Turkish ambassador wished to see Mahomet the second’s scimitar, by which it was said he had accomplished such wonderful exploits; when heshowed it to him, he said, “I don’t see anything different in it from others.” And he immediately replied, “The virtue of the weapon depends upon the strength of my arm, and the wisdom and the power with which I have used it.” It is precisely so with the gospel. In this call nothing less than “the arm of the Lord” will do. Must not that be mighty which conquers the proud heart, subdues the stubborn will, and enlightens the dark understanding?
2. A heavenly call (Heb_3:1).
3. “A high calling” (Php_3:14).
4. An immutable calling (Rom_11:29).
Conclusion: Admire and magnify--
1. The exceeding grace of God towards you in--
(1) The freeness of this call.
(2) The honour of this call.
2. Take pains clearly to ascertain your calling. Two things certify it. He who is called of God--
(1) Responds to God’s call.
(2) Is deaf to other calls. And further, shall I not say, pity such as are uncalled?
3. Those who feel you are still uncalled, see the misery of your condition. It is said that the cure is half effected when the physician or the patient knows what causes the disease.
(1) Put yourselves in the way tobe called. The same feet that carry you to the theatre, and to places of wretchedness, can bring you to the house of God.
(2) Beg of God to call you effectually. (J. Sherman.)
The folly of exclusively regarding predestination
Did you ever hear of a certain Ludovic, an Italian philosopher, who had imbibed the idea of predestination to the exclusion of every other truth? He could see nothing but fate, and thought religious activity useless. A physician who attended him during his sickness, a godly man, desiring to convince him of his error, said to him as he stood by his bedside, “I shall not send you any medicine, I shall not attend to you; in fact, I shall not call any more, because if you are to live you will live, and if you are to die you will die; and therefore it is of no use my attending to you” He went his way, but in the watches of the night, Ludovic, who had been the slave of a notion, turned it over and saw the folly of it: he saw that there were other truths besides predestination, and he acted like a sane man. As God accomplishes the healing of the sick by the use of medicines, He usually accomplishes also the saving of souls by the means of grace; and as I, not knowing whether I am elected to be healed or not, yet go to the physician, so I, not knowing whether I am elect to be saved or not, yet will go to Jesus as He bids me go, and put my trust in Him, and I hope I shall be accepted in Him. (C. H. Spurgeon.)
Seeking and election go together
There was wit and wisdom, and a whole volume of thought in the old negro’s reply to Governor Vance, who asked him, “Well, now, Joe, do you really believe in this election of God that you speak of?” “Indeed I do, Massa Vance,” was the serious reply. “Well, do you think I am elected to be saved?” “Scasly know, Massa; but I never heard of any one being ‘lected who wasn’t a candidate.” And there is the point--humble seeking and election to grace go together.
Whom He called, them He also justified.
Of the benefits of effectual calling
I. In this life.
1. There are three leading benefits which Christians partake of here.
(1) They are all justified (Rom_8:1).
(2) They are all adopted children of God (Eph_1:5). They are brought out of the devil’s family, and made members of the blood-royal of heaven (Eph_3:15).
(3) They are all sanctified (1Co_1:30; 1Th_4:7).
2. There are other benefits which accompany or flow from these. For these come not alone, but each of them is the opening of a treasure to the called, the striking up of a fountain, that runs out in many streams (Eph_1:3).
(1) Reconciliation with God (Rom_5:1).
(2) Access to God, as children to a Father (Eph_3:12). The war being ended, and peace concluded, the communication betwixt heaven and earth is opened.
(3) Freedom from the slavery of sin and Satan (Joh_8:32).
(4) A right to eternal life (Rom_8:17; Act_20:32; 2Co_5:1).
II. In the life to come. These are comprehended in one word, “glorification.” At death the converted soul is received into heaven; at the last day his body will be gloriously raised, and both soul and body made perfectly happy for ever (2Th_2:14).
III. Uses.
1. Of information. This doctrine lets us see--
(1) That the gospel is the best news that ever was heard in the world, and the most excellent offer that ever was made to poor sinners (Eph_3:8).
(2) That God deals very liberally and kindly with His people that answer His call. They get much in hand, and yet far more in hope (Psa_84:11), and they can never be shaken out of their privileges (Rom_11:29; Heb_12:28).
(3) Whatever men lose by complying with and following the gospel-call, they are gainers (Php_3:8). He was a wise merchant that sold all to buy the pearl of great price.
2. Of exhortation.
(1) To unconverted sinners. Comply with the gospel-call.
(a) While ye do not, ye have no part or lot in these benefits. Ye are not justified; the sentence of condemnation is standing in force against you (Gal_3:10; Joh_3:1-36.). Ye are none of God’s children, but of the devil’s (Joh_8:44). Ye are not sanctified. A form of godliness ye may have, but the power of it ye are strangers to.
(b) If ye will come to Christ on His call, ye shall partake of all these benefits. If your sins were never so great and many, they shall be pardoned (Isa_55:7), Ye shall be the children of God through Jesus Christ (Joh_1:12). Ye shall be made holy (1Co_6:11).
(2) To converted sinners that have answered the call. Labour to know your great privileges for time and eternity (2Pe_1:10).
2. Be thankful for these privileges (1Jn_3:1).
3. Walk worthy of the vocation, that is, humbly, holily, heavenly, contentedly, patiently, and cheerfully, in hopes of the glory that is to be revealed. (T. Boston, D.D.)
Whom He justified, them He also glorified.--
Justification and glory
I.Justification is--
1. An act of God passed upon a person needing it, consequently upon a person who could not justify himself. The guiltless need no justification; they have it already. “He justifies.”
2. The result of sovereign grace. “By the works of the law shall no flesh living be justified.” I cannot earn justification.
3. Has for its matter and means the righteousness of Jesus Christ, set forth in His vicarious obedience, both in life and death. Obedience alone can justify, and where can we have it but in Jesus our substitute?
4. The practical way of its application is by faith. It is not by repenting that we are justified, but by believing.
5. An instantaneous act. Sanctification needs a whole life, justification needs no appreciable time. The sinner looks to Christ, his sin is gone in a moment. Sanctification, moreover, progresses or declines; but justification is complete.
6. An infallible act. “It is God that justifieth”; where, then, can there be a mistake?
7. An irreversible act. Once justified you shall never be condemned.
8. It is generally attended with such a flood of joy, that I think you must know it, Bunyan’s pilgrim did not lose the burden off his back and not know it; but as soon as it was gone, he gave three great leaps for joy, and went on his way singing.
II. Glory. How that golden word has been debased in the coinage of human speech. It has come to mean the glitter of war’s helmet, and the noise of the crowd’s hurrahs. “Whom He justified, them He also glorified.” They follow close together. A little stream divides them, but the apostle says nothing about it, so we will not say anything. Death is not worth thinking of, it is swallowed up in victory. There is--
1. The glory which disembodied spirits are enjoying now. The moment that the soul leaves the body, the justified soul is in glory. Romanism holds that some of the best saints go to heaven when they die; but that the great mass of inferior saints must undergo purgation. But the dying thief was noeminent saint. The only good deed that we ever read of his doing was when he claimed Christ as Lord, and rebuked his fellow-thief for slandering the Saviour. Yet, hear the words, “To-day shalt thou be with Me in paradise.” Nor is this the only instance. We find, when Lazarus died, that he was carried by angels into Abraham’s bosom. Stephen expected the Lord Jesus to receive his spirit, and the apostle Paul was in a strait betwixt two, being willing “to depart and to be with Christ.” In Eph_3:15, the apostle mentions the whole family as being in heaven and earth, but he speaks of none of the Lord’s people being in limbo. Those whom we are bidden to follow, in Heb_6:12, are now inheriting the promises. Let the voice of God decide the case for ever (Rev_14:13). The glory of paradise was that God walked there in the cool of the evening with His creatures; and the glory of heaven is, that “they need no candle, neither light of the sun, for the Lord God giveth them light,” and the days of their mourning shall be ended.
2. The resurrection glory which they will enjoy when soul and body shall be reunited. This will be a joyful meeting. Soul and body often quarrel here; but they are always loath to part, which proves how true is the wedlock between them; but what a happy meeting it will be when there will be no more jars between this husband and wife, when the soul and body shall be merged together in the perfection of union. Then, whatever may be the splendour of Christ will be the splendour of His people.
III. The connection between justification and glory.
1. A justified person has in him the bud of glory. What is glory?
(1) It is a state of perfect peace. “Therefore, being justified, we have peace with God through Jesus Christ our Lord.”
(2) It is a state of rest. “We, which have believed, do enter into rest.”
(3) It is a state of safety. When sin is pardoned, I am secure.
(4) It is a state of nearness to God; He hath made us nigh by the blood of His Son.
(5) It is communion with Christ. But we have already boldness and access through Jesus. Inside the acorn there is the whole oak, and within justification there is heaven, with all its light, life, love, joy, and security. Glory is begun below.
2. Justification is a claim to glorification. He that is right in the eye of the law, has a claim to the protection and smile of the law.
3. Justification would be but a very sorry gift of God, if it did not involve glory. (C. H. Spurgeon.)
